Friday, October 16, 2015

Quote of the month perhaps quote of the year came from my friend
Valerie in N. Ireland: I have never understood
why thousands and thousands of folks from all over the world deem it necessary
to visit concentration camps and yet remain silent on the growing at a
terrifying rate the anti semitism that is swirling around like a whirling
dervish against the Jews in Israel and around the world. It baffles me, folks
are alarmed and stunned at how it could have happened, six million innocent
Jewish people slaughtered in the camps... It is happening again, and only folks
with their eyes open and with discernment seem to be clued into this horrific
fact. Condemning those who did not speak up or act or just do something in the
thirties and forties is really quite ridiculous when we are the witnesses of a
re run of what happened before and during the holocaust. It truly does amaze
me....

We ended Parsha Beresheis with the fact that the earth had become
violent (Hamas) and that mankind would be destroyed in 120 years but Noach
found grace before G-D. Metushalah was the Tzaddik who kept the world from
being destroyed. When he died in the year 1656 the sun shone like in creation
and something different was happening. The Ayd that watered the land was
different and after the Shiva for him, clouds began gathering a phenomena
unheard of before. Water trapped deep underground in rocks started coming to
the surface.

6:9 These
are the generations of Noah. Noah was in his generations a man righteous and
whole-hearted; Noah walked with God.

Like a father holding the hand of a small child. Adam was an
innocent like a baby, Noach a small child, Avraham a young adult begging for
Sodom and Moshe a mature man talking face to face with G-D. There is the
well-known dispute about Noach. If he was righteous in his generation all the
more so in the generation of Avraham or his righteousness would have been weak
in Avraham’s generation. I prefer the former as I know what we have in our
generation when the Yetzer for the here and the now rules.

10 And
Noah begot three sons, Shem, Ham, and Japheth. 11 And the earth was corrupt
before God, and the earth was filled with violence. 12 And God saw the earth,
and, behold, it was corrupt; for all flesh had corrupted their way upon the
earth.

We do not know what Noach did or didn’t do in this respect. We
know that Avraham prayed on behalf of Sodom if Noach had prayed would it have
made a difference?

13 And
God said unto Noah: 'The end of all flesh is come before Me; for the earth is
filled with violence through them; and, behold, I will destroy them with the
earth.

The difference between Noach and some loons in our generation is
that HASHEM really spoke to him and the loons start predicting the end of the
world.

14 Make
thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch
it within and without with pitch.

The Teva shall be watertight from both the inside and the outside.
It should have rooms for each animal.

15 And
this is how thou shalt make it: the length of the ark three hundred cubits, the
breadth of it fifty cubits, and the height of it thirty cubits.

We have covered this over the years that the volume is that of a
freight train 25 miles long (40 km) it is larger than many of our luxury ocean
liners in volume but much smaller than the gigantic Queen Elizabeth II. In
search of Noah’s Ark, the book speaks about a rectangular ship and how it could
with tests withstand 200 foot waves. The book was written by a Ben Noach Goy
but very worth reading. It provides food for thought. Also the Luchos HaBris
according to Chabad are rectangular and not rounded at the top as often drawn.
Teva can mean nature or box or Aron HaKodesh depending in our case the ship was
made like a box and held together and had pitch in and out of it. Based on a
cubit to be .45 cm or 18 inches we have 36,500 cubic meters or 1,288,985 cubic
feet that is enough for dinosaurs, their food, zoo animals and their food and
man. In Search of Noah’s Ark, the author suggests hibernation for animals and
it is well known that alligators and others don’t need to eat for a long
period.

16 A
light shalt thou make to the ark, and to a cubit shalt thou finish it upward;
and the door of the ark shalt thou set in the side thereof; with lower, second,
and third stories shalt thou make it.

Breaking this up to 3 stories so that the waste could be below or
thrown over-board.

17 And I,
behold, I do bring the flood of waters upon the earth, to destroy all flesh,
wherein is the breath of life, from under heaven; everything that is in the
earth shall perish.

One thing it was for Chava to feed all the animals the forbidden
fruit in Gan Eden and another thing it was for man to corrupt even the beasts.
The Talmud even has a Genetic Engineering type of experiments which Esav made
that he had taken from knowledge of pre-deluge science of Tuval-Kayn. We have
legends of Atlantis and pre-Atlantis so who knows what existed. The Pyramids
did not show signs of torches inside but rather some light sources and I read
about them being conducting Tesla Towers 3000 years before that knowledge was
rediscovered about 120 plus minus years ago. The knowledge was used for evil.

18 But I
will establish My covenant with thee; and thou shalt come into the ark, thou,
and thy sons, and thy wife, and thy sons' wives with thee. 19 And of every
living thing of all flesh, two of every sort shalt thou bring into the ark, to
keep them alive with thee; they shall be male and female. 20 Of the fowl after
their kind, and of the cattle after their kind, of every creeping thing of the
ground after its kind, two of every sort shall come unto thee, to keep them
alive. 21 And take thou unto thee of all food that is eaten, and gather it to
thee; and it shall be for food for thee, and for them.' 22 Thus did Noah;
according to all that God commanded him, so did he.

First of all the building of the Teva and the gathering of the
animals was a giant project although there is one who holds that the animals
came by themselves at the direction of HASHEM we also have to look at it via
the natural way of obtaining animal pairs for the Pshat. All this time Noach’s
folly was mocked by the people who did nothing to do Teshuva or even build a
boat or small ark to protect themselves. For surely even if they were rotten to
the core in their behavior if they showed some kind of belief they would be
saved just from the belief that this could happen according to some
authorities. However, this is the way of the world for most people did not see
the consequences of their sins and return time and time again to recommit and
replay the same sin. Yet the Rambam says basically that if a man went all his
life to see pole dancing females who come over and sit on ones lap and when he
turned 70 or 80 stopped and regretted his wasting his time and money; this is a
form of Teshuva but not on the level of a 21 year old bachelor who regretted
such nonsense (the same goes for the dancer when she ages).

7:1 And
the LORD said unto Noah: 'Come thou and all thy house into the ark; for thee
have I seen righteous before ME in this generation. 2 Of every clean beast thou
shalt take to thee seven and seven, each with his mate; and of the beasts that
are not clean two [and two], each with his mate;

Extra words are added to the Torah which is concise so as not to
call the animals Tamay. This show the love of G-D for his creatures. We do see
the word used with the Metzora who spoke Lashon HaRa as part of his
punishment.

3 of the
fowl also of the air, seven and seven, male and female; to keep seed alive upon
the face of all the earth.

Somehow the knowledge of Kosher animals existed earlier were they
given as food or only sacrifices as indicated with Kayn and Hevel.

4 For yet
seven days, and I will cause it to rain upon the earth forty days and forty
nights; and every living substance that I have made will I blot out from off
the face of the earth.'

There is a school of thought that says up until this point all the
world was herbariums. After the flood meat was allowed and the lions, tigers,
bears, pigs, etc. fed on fish carcasses.

5 And
Noah did according unto all that the LORD commanded him.

And Noah did: This
refers to his entrance into the ark.

6 And
Noah was six hundred years old when the flood of waters was upon the earth. 7 And
Noah went in, and his sons, and his wife, and his sons' wives with him, into
the ark, because of the waters of the flood.

And Noah…and his sons:
The men separately and the women separately, because they were prohibited from
engaging in marital relations since the world was steeped in pain. — [Tan.
11] Because of the flood waters: Noah, too, was of those who had little
faith, believing and not believing that the Flood would come, and he did not
enter the ark until the waters forced him to do so. — [Gen. Rabbah 32:6]

There is no early or late in the Torah and it gives us two
possibilities that the process of gathering the animals took seven days or they
came on the last day when the rain already started. I prefer to think it was
the first day and a seven day process to get the carnivorous ones and the large
ones in first for perhaps there was eating of flesh in the animal kingdom as to
prevent decaying carcasses and disease.

8 Of
clean beasts, and of beasts that are not clean, and of fowls, and of everything
that creeps upon the ground, 9 there went in two and two unto Noah into the
ark, male and female, as God commanded Noah.

They came to Noah: By
themselves. — [Tan. Noach 12] Two by two: They were all equal in this number;
the smallest number was two.

Menashe asked me why does Pasuk 9 repeat what is in Pasuk 6. Out
of the mouth of babes comes wisdom. For there are no extraneous words in the
Torah. The first refers to the completion of the Ark and the storing of the
food and the second refers to the finishing to place the animals in the
Teva.

10 And it
came to pass after the seven days, that the waters of the flood were upon the
earth.

As the Shiva ended for Metushalah.

11 In the
six hundredth year of Noah's life, in the second month, on the seventeenth day
of the month, on the same day were all the fountains of the great deep broken
up, and the windows of heaven were opened.

In the second month:
Rabbi Eliezer says: This refers to Marheshvan; Rabbi Joshua says: this refers
to Iyar. — [Seder Olam Rabbah, ch. 4] Were split: to emit their waters. The Medrash refers to boiling water like
the Geysers of Yellowstone National Park or Hamat Gader. The great deep: Measure for measure.
They sinned with [Gen. 6:5]“the evil of man was great,” and they were punished
with “the great deep.” - [Sanh. 108a]

This past year I brought down in the blog an article on geology
that there exist deep in the bowels of the earth, water held in rocks that has
more quality than all our oceans. This explains the words great deep broken up
or fountains of the deep plus the windows of heaven were open and this occurred
simultaneously. We saw with an off-shore hurricane miles away that deposited
more than two feet of rain in South Carolina that flooded the area and this was
without the fountains of the deep opening up. You can imagine a planetary
encounter at the time slightly after the death of Metushalah when the sun and
the moon shone as in creation according to Medrash causing the formation of
tremendous clouds and the water by gravity to rise and such destruction by a
natural even. Only Noach was saved by G-D. This is the miracle having the right
protection at the right time and not a moment too late.

12 And
the rain was upon the earth forty days and forty nights.

And the rain was upon
the earth: And further (verse 17) Scripture says: “Now the Flood was [upon the
earth].” But when He brought them [the rains] down, He brought them down with
mercy, so that if they would repent, they would be rains of blessing. When they
did not repent, they became a flood. — [Midrash Hane’elam, Zohar Chadash 28a]
Forty days, etc.: The first day does not count because its night was not
included with it, [i.e., on the night preceding it, no rain fell] for it is
written (verse 11): “on this day, all the springs were split.” The result is
that the forty days ended on the twenty-eighth of Kislev, according to Rabbi
Eliezer. For the months are counted according to their order, one full
[composed of thirty days], and one defective [composed of twenty-nine days],
leaving twelve days of Marcheshvan and twenty-eight of Kislev [totalling
forty].

From here we learn two things. Once there was a flood before
(Medrash) that destroyed one third of the world and they did not repent. It
seems that the world was still watered at this point by the Ayd from Gan Eden
and rain was something new. They knew about Noach’s folly and the history of
the previous flood and still they did not repent!

13 In the
selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah,
and Noah's wife, and the three wives of his sons with them, into the ark;

On this very day:
Scripture teaches you that the people of his generation were saying, “If we see
him going into the ark, we will break it and kill him.” Said the Holy One,
blessed be He, “I will bring him in before the eyes of all, and we will see
whose word will prevail!” - [Sifrei Ha’azinu 337]

There is a Medrash that says that even Noach was curious to view
what was happening and THE HOLY ONE BLESSED BE HE had to coax him into the Teva
and sealing him in. Logic says that he had a ladder used for building and
sealed the outside with pitch and his sons sealed the inside with pitch as the
Ark was closed. Whether it was a super miracle or just a miracle, the time and
place and completion were precise to save Noach and the animals. In Search of
Noach’s Ark brings down an expedition by the Czar in 1917 that had photographs
of the Ark and rooms the size that would hold dinosaurs. (Don’t shoot the
messenger I am only quoting the book from memory.)

14 they,
and every beast after its kind, and all the cattle after their kind, and every
creeping thing that creeps upon the earth after its kind, and every fowl after
its kind, every bird of every sort. 15 And they went in unto Noah into the ark,
two and two of all flesh wherein is the breath of life.

Essentially the Shechina protected the Teva from the heat of the
geyser waters below that had burst forth. Since fish survived, I assume that
this was only in the area of where mankind and animal kind had lived or local
geysers. The flood world but the geysers based on the geography occurred
somewhere in the area between Europe, Asia and Africa or the famed ‘fertile
crescent’ which was taught about in history. Did it start near Hamat Gadder or
some other hot spring in Turkey or Syria that exists today one does not know
for that is lost to us.

16 And
they that went in, went in male and female of all flesh, as God commanded him;
and the LORD shut him in.

And the
Lord shut him in: He
protected him (Targum Onkelos) that they should not break it; He surrounded the
ark with bears and lions, and they killed some of them (Tan. Buber Noach 10).
The simple meaning of the verse is that He closed [the ark] in front of him
against the water. Likewise, every בְּעַד
in Scripture is an expression of “in front of.” (Below 20:18): “in front of (בְּעַד) every womb”; (II Kings 4:4): “in front of you (בַּעֲדֵךְ) and in front of (וּבְעַד)
your sons”; (Job 2:4): “skin in
front of (בְּעַד) skin” ; (Ps. 3:4):
“a shield in front of me (בַּעֲדִי)”; (I Sam. 12:19):
“Pray בְּעַד your servants,” meaning “in front” [on
behalf] of your servants.

Rashi explains how the Teva was protected against a hysterical
violent mob that would want to break into the Ark. Rashi indicates from the
Pshat that Noach wanted to according to Medrash watch what was going on or was
not pro-active as I have suggested but passive in entering the Teva.

17 And
the flood was forty days upon the earth; and the waters increased, and bore up
the ark, and it was lifted up above the earth.

And it rose off the
earth: It was submerged in the water eleven cubits like a loaded ship, which is
partially submerged in the water, and the following verses prove this. — [from
Gen. Rabbah 32:9] See Rashi below 8:3f.

18 And
the waters prevailed, and increased greatly upon the earth; and the ark went
upon the face of the waters.

Fifteen cubits above: Above
the peaks of all the mountains, after the waters were equal to [at the same
level as] the mountain peaks. — [from Gen. Rabbah 32:11]

If mankind lived only in
the fertile crescent, it could be that places like Everest would have been
above the flood but what about the waves? Or since Everest is rising now it
might not have been that high at the time of the flood and we have no way
of knowing only speculating.

19 And
the waters prevailed exceedingly upon the earth; and all the high mountains
that were under the whole heaven were covered. 20 Fifteen cubits upward did the
waters prevail; and the mountains were covered.

It is also enough that the high mountains were covered with 15
cubits of glacier that would be inhospitable to human life during the year of
the flood.

21 And
all flesh perished that moved upon the earth, both fowl, and cattle, and beast,
and every swarming thing that swarms upon the earth, and every man;

The key here is upon or above the earth. It seems that the birds
were also corrupted by the culture of violence and promiscuity that existed at
that time.

22 all in
whose nostrils was the breath of the spirit of life, whatsoever was in the dry
land, died.

The two Pasukim seem the
same but there is a reason for the Torah does not repeat itself. Here the Pasuk
indicates that the fish survived as their kind was not corrupted by man.

The breath of the
spirit of life: Heb. נִשְמַת, the breath (נְשָמָה) of the spirit of life [and not “soul”]. That
were on the dry land: But not the fish, which were in the sea. — [Sanh. 108a]

23 And He
blotted out every living substance which was upon the face of the ground, both
man, and cattle, and creeping thing, and fowl of the heaven; and they were
blotted out from the earth; and Noah only was left, and they that were with him
in the ark. 24 And the waters prevailed upon the earth a hundred and fifty
days.

This Pasuk indicates a
pro-active flood in carrying out HASHEM's will for in Kabala the in animate is
active perhaps on a molecular frequency before HASHEM.

And it blotted out: Heb.
וַיִּמַח is in the וַיִּפְעַל
form, the active voice, and not in the וַיִּפָּעֶל
form, the passive voice. And this is of the form of וַיִּפֶן,
he turned, וַיִּבֶן, he built. Every word
[i.e., verb] whose root ends with a “hey,” e.g., בנה,
to build, מחה, to erase, קנה,
to acquire—when you prefix it with a “vav” and a “yud,” it is vowelized with a
“chirik” under the “yud.” [Rashi teaches us that the meaning of the verse is
not “and all beings were blotted out,” but “and it”—meaning the Flood—“blotted
out all beings.”] And only Noah…survived: אַךְ
means “only” Noah. This is its simple meaning, but the Midrash Aggadah (Tan.
Noach 9) [states]: He was groaning and spitting blood because of the burden [of
caring for] the cattle and the beasts, and some say that he delayed feeding the
lion, and it struck him, and concerning him it is said (Prov. 11:31): “Behold a
righteous man is requited [for his sins] in this world.” - [Tan. Noach 9]

8:1 And
God remembered Noah, and every living thing, and all the cattle that were with
him in the ark; and God made a wind to pass over the earth, and the waters
assuaged;

And God remembered: Heb.
אֱלֹהִים. This name represents the Divine Standard of
Justice, which was converted to the Divine Standard of Mercy through the prayer
of the righteous. But the wickedness of the wicked converts the Divine Standard of Mercy to the Divine Standard of
Justice, as it is said: (above 6:5ff.): “And the Lord (י-ה-ו-ה)
saw that the evil of man was great, etc. And the Lord (י-ה-ו-ה)
said, ‘I will blot out, etc.’” although that name is the name of the Divine
Standard of Mercy. — [Gen. Rabbah 33:3, Succah 14a. That Noah prayed in the ark
appears in Tan. Noach 11, Aggadath Bereishith 7:3, Sefer Hayashar]. And God remembered Noah, etc.: What did He remember regarding the animals? The merit that they
did not corrupt their way before this [the Flood], and that they did not
copulate in the ark. — [Tan. Buber Noach 11, Yer. Ta’an. 1:6] And God caused a spirit to pass: A spirit of consolation and calm passed before Him. — [Targum
Jonathan and Yerushalmi] Over the
earth: Concerning [events on] the
earth. And the waters subsided: Heb. וַיָּשֹׁכּוּ, like (Esther 2:1): “when the king’s fury
subsided (כְּשֹׁךְ),” an expression of
the calming of anger. — [from Tan. Buber Noach 12]

Regarding Rashi "and that they
did not copulate in the ark" that the animals did not do this is that
they have a mating instinct only at certain times. Even if a male dog desires,
the bitch will not let him whether they have mated in the past or not. Humans
are different with language and social intercourse they have more frequent
desire for sexual intercourse to even just relieve the tension of the day.
Perhaps it was the fact that they were in this dark and very warm or even
hot box with animal smells that prevented them from having intercourse. Or
perhaps all the loss of their friends and neighbors led to lack of desire

2 the
fountains also of the deep and the windows of heaven were stopped, and the rain
from heaven was restrained.

And the springs…were
closed: When they were opened, it was written (7: 11): “all the springs,” but
here,“all” is not written, because some of them remained [open], those that
were necessary for the world, such as the hot springs of Tiberias and the like.
— [Gen. Rabbah 33:4] Was withheld: Heb. וַיִכָּלֵא,
and it was withheld, like (Ps. 40:12):“You will not withhold (תִכְלָא) Your mercies” ; (Gen. 23:6):“[None of us] will withhold (יִכְלֶה) from you.”

The anger and the
justice of HASHEM was withheld so that the waters could not start to recede.

3 And the
waters returned from off the earth continually; and after the end of a hundred
and fifty days the waters decreased.

At the end of a
hundred and fifty days: they commenced to diminish, and that was on the first
of Sivan. How so? On the twenty-seventh of Kislev, the rains stopped, leaving
three days in Kislev and twenty-nine in Teves, making a total of thirty-two
days, and Shevat, Adar, Nissan, and Iyar total one hundred and eighteen [days],
making a grand total of one hundred fifty [days]. — [Seder Olam ch. 4]

4 And the
ark rested in the seventh month, on the seventeenth day of the month, upon the
mountains of Ararat.

This indicates to me that the Teva did not rest on the top of Har
Ararat but down the mountain a bit for otherwise from the peak one could see
the mountain tops easily.

In the seventh month: Sivan,
which is the seventh counting from Kislev, in which the rains stopped. — [from
aforementioned source] On the seventeenth day: From here you learn that the ark
was submerged in the water eleven cubits, for it is written: (verse 5) “ In the
tenth [month], on the first of the month, the mountain peaks appeared.” That is
[the month of] Av, which is the tenth month counting from Marcheshvan, when the
rains fell, and they were fifteen cubits higher than the mountains. They
diminished from the first of Sivan until the first of Av fifteen cubits in
sixty days, at the rate of a cubit in four days. The result is that on the
sixteenth of Sivan they had diminished only four cubits, and the ark came to
rest on the next day. You learn [from here] that it was submerged eleven cubits
in the waters [which were] above the mountain peaks. — [from aforementioned
source]

5 And the
waters decreased continually until the tenth month; in the tenth month, on the
first day of the month, were the tops of the mountains seen.

In the tenth [month],
etc., the mountain peaks appeared: This refers to Av, which is the tenth
[month] from Marcheshvan, when the rain commenced. Now if you say that it
refers to Elul, which is the tenth [month] from Kislev, when the rain stopped,
just as you say: “in the seventh month,” refers to Sivan, which is the seventh
[month] after the cessation [of the rain]; [I will tell you that] it is
impossible to say this. You must admit [that] the seventh month can be counted
only from the time that the rain stopped, because there did not end the forty
days of the rains and the one hundred fifty days when the water gained
strength, until the first of Sivan. And if you say that it refers to the
seventh [month] from the [beginning of the] rain, it would not come out to be
Sivan. The tenth [month] can be counted only from the time the rain commenced
to fall, for if you say [that it is counted] from the time when the rain
stopped, which is Elul, you would not understand (verse 13): “In the first
[month], on the first [day] of the month, the waters dried up from upon the
earth,” for at the end of the forty days, when the mountain peaks appeared, he
sent forth the raven, and he waited twenty-one days with sending the dove,
totalling sixty days from the time the mountain peaks appeared until the
surface of the earth dried. and if you say that they appeared in Elul, it would
mean that they dried up in Marcheshvan. Scripture, however, calls it the first
[month] and that can refer only to Tishri, which is the first [month] from the
creation of the world, and according to Rabbi Joshua, it is Nissan.

6 And it
came to pass at the end of forty days, that Noah opened the window of the ark
which he had made. 7 And he sent forth a raven, and it went forth to and fro,
until the waters were dried up from off the earth. 8 And he sent forth a dove
from him, to see if the waters were abated from off the face of the ground. 9
But the dove found no rest for the sole of her foot, and she returned unto him
to the ark, for the waters were on the face of the whole earth; and he put
forth his hand, and took her, and brought her in unto him into the ark. 10 And
he stayed yet other seven days; and again he sent forth the dove out of the
ark. 11 And the dove came in to him at eventide; and lo in her mouth an
olive-leaf freshly plucked; so Noah knew that the waters were abated from off
the earth.

It had plucked…in its
mouth: Heb. טָרָף, lit. he had plucked.
[Rashi interprets טָרָף as a verb in the
masculine form. According to his reading, there would be an inconsistency in
the verse: “He had plucked an olive leaf in her mouth,” because the subject
(which is masculine) would not agree with the final prepositional phrase (which
is feminine).] I say that it was a male. Therefore, Scripture sometimes refers
to it in the masculine gender and sometimes in the feminine, because every יוֹנָה in Scripture is in the feminine gender,
like (Song 5:12): “like doves beside rivulets of water, bathing (רֹחֲצוֹת)” ; (Ezek. 7:16): “like doves of the valleys, they all moan (הֹמוֹת)” ; and like (Hos. 7:11): “like a silly (פוֹתָה) dove.” it had plucked: Heb. טָרָף,“he plucked.” The Midrash Aggadah explains
it טָרָף as an expression of food, and interprets בְּפִיהָ as an expression of speech. It [the dove]
said: Let my food be as bitter as an olive in the hands of the Holy One,
blessed be He, and not as sweet as honey in the hands of flesh and blood. —
[Sanh. 108b]

Pigeons like to rest on
olive trees or near-by is it the oil or something else that attracts them.
Rashi in the Gemara tells how to prepare wine and olives plucked from the tree
with their oil inside is very bitter. It is only after they are beaten or
crushed and salted and spiced do they get their taste. So too Am Yisrael
sometimes we have to be put down and crushed until we are salted with Torah and
Mitzvos and get our taste.

12 And he
stayed yet other seven days; and sent forth the dove; and she returned not
again unto him anymore. 13 And it came to pass in the six hundred and first
year, in the first month, the first day of the month, the waters were dried up
from off the earth; and Noah removed the covering of the ark, and looked, and
behold, the face of the ground was dried. 14 And in the second month, on the
seven and twentieth day of the month, was the earth dry.

We see that Noach had a lot of provisions that he survived with
the animals who may have hibernated a bit for over a year.

You and your wife,
etc.: A man and his wife. Here He permitted them to engage in marital
relations. See above 6:18, 7:7.

17 Bring
forth with thee every living thing that is with thee of all flesh, both fowl,
and cattle, and every creeping thing that creeps upon the earth; that they may
swarm in the earth, and be fruitful, and multiply upon the earth.'

Bring out: It is
written הוֹצֵא, but it is read הַיְצֵא
הַיְצֵא means: tell them that they should come out. הוֹצֵא means: if they do not wish to come out, you take them out. —
[from Gen. Rabbah 34:8] And they shall swarm upon the earth: But not in the
ark. This tells us that even the animals and the fowl were prohibited from
mating. — [from Gen. Rabbah ad loc.]

All the female animals got into heat and they began multi-births at
least those that were suited for it.

18 And
Noah went forth, and his sons, and his wife, and his sons' wives with him; 19
every beast, every creeping thing, and every fowl, whatsoever moves upon the
earth, after their families; went forth out of the ark. 20 And Noah built an
altar unto the LORD; and took of every clean beast, and of every clean fowl,
and offered burnt-offerings on the altar. 21 And the LORD smelled the sweet
savor; and the LORD said in His heart: 'I will not again curse the ground any
more for man's sake; for the imagination of man's heart is evil from his youth;
neither will I again smite any more everything living, as I have done. 22 While
the earth remains, seedtime and harvest, and cold and heat, and summer and
winter, and day and night shall not cease.'

G-D now promises Noach that there will never be another flood or
the destruction of the world by fire. Every living being will not be destroyed
again. However, partial destruction by air, earth or fire was not precluded. We
have seen horrific destruction of millions by lack of air aka cyanimide gas
chambers or Pompeii where the servants left behind died by gas. Earthquakes,
landslides and volcanos take their toll too. But we live in an age of atomic
fire or biological warfare threats from fanatics who do not care if they die
the main thing is the hive or their cause.

9:1 And God
blessed Noah and his sons, and said unto them: 'Be fruitful and multiply, and
replenish the earth. 2 And the fear of you and the dread of you shall be upon
every beast of the earth, and upon every fowl of the air, and upon all
wherewith the ground teems, and upon all the fishes of the sea: into your hand
are they delivered. 3 Every moving thing that liveth shall be for food for you;
as the green herb have I given you all. 4 Only flesh with the life thereof,
which is the blood thereof, shall ye not eat. 5 And surely your blood of your
lives will I require; at the hand of every beast will I require it; and at the
hand of man, even at the hand of every man's brother, will I require the life
of man. 6 Whoso sheds man's blood, by man shall his blood be shed; for in the
image of God made He man. 7 And you, be ye fruitful, and multiply; swarm in the
earth, and multiply therein.'

According to the sages of the Talmud, there are
70 families with 70 paths within the great Family of Man. And each individual
has his or her path within a path. Yet, there is one universal basis for us
all.

At the dawn of human history, G-d gave man
seven rules to follow in order that His world be sustained. So it is recounted
in the Book of Genesis as interpreted by our tradition in the Talmud.
There will come a time, our sages told us, that the children of Noah will
be prepared to return to this path. That will be the beginning of a new world,
a world of wisdom and peace.

At the heart of this universal moral code is the
acknowledgement that morality - indeed, civilization itself - must be
predicated on the belief in G-d. Unless we recognize a Higher Power to whom we
are responsible and who observes and knows our actions, we will not transcend
the selfishness of our character and the subjectivity of our intellect. If man
himself is the final arbiter of right and wrong, then "right", for
him or her, will be what they desire, regardless of its consequences to the
other inhabitants of earth.

At Mount Sinai, G-d charged the Children of Israel to
serve as His "Light unto the nations" by bringing all of humanity to
a recognition of their Creator and adherence to His laws.

For most of Jewish history, however, circumstance did
not permit our people to spread these principles, other than by indirect means.
When the Lubavitcher Rebbe began speaking about publicizing them as a
preparation for a new era, he was reviving an almost lost tradition.

What is most beautiful about these laws, is the
breathing room they provide. They resonate equally in a hut in Africa or a
palace in India, in a school in Moscow or a suburban home in America. They are
like the guidelines of a great master of music or art: firm, reliable and
comprehensive -- but only a base, and upon this base each people and every
person may build.

"The Seven Noahide Laws" are a sacred
inheritance of all the children of Noah, one that every person on the face of
the earth can use as the basis of his or her spiritual, moral and pragmatic
life. If enough of us will begin to incorporate these laws into our lives, we
will see a different world very soon. Sooner than we can imagine.

THE 7 LAWS

1 Acknowledge that there is only one G-d who is
Infinite and Supreme above all things. Do not replace that Supreme Being with
finite idols, be it yourself, or other beings. This command includes such acts
as prayer, study and meditation.

2 Respect the Creator. As frustrated and angry as you
may be, do not vent it by cursing your Maker.

3 Respect human life. Every human being is an entire
world. To save a life is to save that entire world. To destroy a life is to
destroy an entire world. To help others live is a corollary of this principle.

4 Respect the institution of marriage. Marriage is a
most Divine act. The marriage of a man and a woman is a reflection of the
oneness of G-d and His creation. Disloyalty in marriage is an assault on that
oneness.

5 Respect the rights and property of others. Be
honest in all your business dealings. By relying on G-d rather than on our own
conniving, we express our trust in Him as the Provider of Life.

6 Respect G-d's creatures. At first, Man was
forbidden to consume meat. After the Great Flood, he was permitted - but with a
warning: Do not cause unnecessary suffering to any creature. Not to
eat a limb of a living animal.

7 Maintain justice. Justice is G-d's business, but we
are given the charge to lay down necessary laws and enforce them whenever we
can. When we right the wrongs of society, we are acting as partners in the act
of sustaining the creation.

Although
the animals and mankind were told to be fruitful and multiply this was given to
Adam and Chava so it is not a new Mitzvah.

8 And God spoke
unto Noah, and to his sons with him, saying: 9 'As for Me, behold, I establish
My covenant with you, and with your seed after you; 10 and with every living
creature that is with you, the fowl, the cattle, and every beast of the earth
with you; of all that go out of the ark, even every beast of the earth. 11 And
I will establish My covenant with you; neither shall all flesh be cut off any
more by the waters of the flood; neither shall there any more be a flood to
destroy the earth.' 12 And God said: 'This is the token of the covenant which I
make between Me and you and every living creature that is with you, for
perpetual generations:

For everlasting
generations: It [the word דֹרֹת] is written defectively
[without the letter “vav”] because there were generations that did not require
the sign because they were completely righteous, such as the generation of
Hezekiah, the king of Judah, and the generation of Rabbi Shimon bar Yochai
(Gen. Rabbah 35:2).

This
is why it is a bad omen to see a beautiful rainbow in the sky as it is an
indication that destruction was due on the world for its behavior but HASHEM is
faithful to fulfill HIS covenant. That
is why the Bracha is written so!

13 I have set
My bow in the cloud, and it shall be for a token of a covenant between Me and
the earth. 14 And it shall come to pass, when I bring clouds over the earth,
and the bow is seen in the cloud, 15 that I will remember My covenant, which is
between Me and you and every living creature of all flesh; and the waters shall
no more become a flood to destroy all flesh. 16 And the bow shall be in the
cloud; and I will look upon it, that I may remember the everlasting covenant
between God and every living creature of all flesh that is upon the earth.' 17
And God said unto Noah: 'This is the token of the covenant which I have
established between Me and all flesh that is upon the earth.'

At
this point the flood and the punishment is over and life has to be rebuilt.

18 And the sons
of Noah, that went forth from the ark, were Shem, and Ham, and Japheth; and Ham
is the father of Canaan. 19 These three were the sons of Noah, and of these was
the whole earth overspread. 20 And Noah the husbandman began, and planted a
vineyard. 21 And he drank of the wine, and was drunken; and he was uncovered
within his tent.

One
can drink wine and strong drink but in moderation, once one feels slightly
high, he should stop otherwise he becomes a drunkard. It is bad for his heart
and brain while a little bit of red wine can be an anti-oxidant.

22 And Ham, the
father of Canaan, saw the nakedness of his father, and told his two brethren
without.

And Ham, the father of
Canaan, saw: (Gen. Rabbah 36:7) Some of our Sages say: Canaan saw and told his
father; therefore, he was mentioned regarding the matter, and he was cursed. saw
his father’s nakedness: Some say that he castrated him, and some say that he
sodomized him. — [from Sanh. 70a]

23 And Shem and
Japheth took a garment, and laid it upon both their shoulders, and went
backward, and covered the nakedness of their father; and their faces were
backward, and they saw not their father's nakedness. 24 And Noah awoke from his
wine, and knew what his youngest son had done unto him. 25 And he said: Cursed
be Canaan; a servant of servants shall he be unto his brethren. 26
And he said: Blessed be the LORD, the God of Shem; and let Canaan be their
servant. 27 God enlarge Japheth, and he shall dwell in the tents of Shem; and
let Canaan be their servant. 28 And Noah lived after the flood three hundred
and fifty years. 29 And all the days of Noah were nine hundred
and fifty years; and he died.

If
you do the math, he died when Avram was 48 so people could hear what he heard
from Metushalah who heard from Adam HaRishon. Shem and Ever certainly heard the
tradition and taught it to Yacov.

10:1 Now
these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto
them were sons born after the flood. 2 The sons of Japheth: Gomer, and Magog,
and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3 And the sons of
Gomer: Ashkenaz, and Riphath, and Togarmah. Nimrod; he began to be a mighty one
in the earth. …

These are 70 nations. I left these because of the war of Gog and
Magog and Tiras mentioned here is Iran and Ashkenaz is Germany.

11:1 And the
whole earth was of one language and of one speech. 2 And it came to pass, as
they journeyed east, that they found a plain in the land of Shinar; and they
dwelt there. 3 And they said one to another: 'Come, let us make brick, and burn
them thoroughly.' And they had brick for stone, and slime had they for mortar.
4 And they said: 'Come, let us build us a city, and a tower, with its top in
heaven, and let us make us a name; lest we be scattered abroad upon the face of
the whole earth.' 5 And the LORD came down to see the city and the tower, which
the children of men builded. 6 And the LORD said: 'Behold, they are one people,
and they have all one language; and this is what they begin to do; and now
nothing will be withholden from them, which they purpose to do. 7 Come, let us
go down, and there confound their language, that they may not understand one
another's speech.' 8 So the LORD scattered them abroad from thence upon the
face of all the earth; and they left off to build the city. 9 Therefore was the
name of it called Babel; because the LORD did there confound the language of
all the earth; and from thence did the LORD scatter them abroad upon the face
of all the earth.

10 These are
the generations of Shem. Shem was a hundred years old, and begot Arpachshad two
years after the flood. 11 And Shem lived after he begot Arpachshad five hundred
years, and begot sons and daughters.

Our
Rabbis say that he was the king of Salem aka Yerushalayim in the days of Abram
and Yacov studied Torah under him and Ever. One can read the generations and
the ages of all but all the generations as it says in Perkei Avos are leading
up to the ending here.

… 25 And Nahor
lived after he begot Terah a hundred and nineteen years, and begot sons and daughters.
26 And Terah lived seventy years, and begot Abram, Nahor, and Haran. 27 Now
these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and
Haran begot Lot. 28 And Haran died in the presence of his father Terah in the
land of his nativity, in Ur of the Chaldees. 29 And Abram and Nahor took them
wives: the name of Abram's wife was Sarai; and the name of Nahor's wife,
Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
30 And Sarai was barren; she had no child. 31 And Terah took Abram his son, and
Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son
Abram's wife; and they went forth with them from Ur of the Chaldees, to go into
the land of Canaan; and they came unto Haran, and dwelt there. 32 And the days
of Terah were two hundred and five years; and Terah died in Haran.

We
see that Abram was in contact with Nahor and his father Terach all these years
for Abram left the two originally at the age of 70 and made the Bris between
the pieces at that time. He left his father at the age of 75 to remain the rest
of the time in Eretz Yisrael minus a famine trip to Egypt.

About a decade ago,
I (Rabbi Simon Jacobson) was giving a class on the topic of unconditional love.
Conditional love is driven by ulterior motives, and is therefore subject to
change: If the motive is no longer fulfilled, the love wanes in direct
proportion. Unconditional love, by contrast, is unwavering because it is not
determined by mercurial factors.

As I was speaking, a gentleman sitting to my right began to mutter.
"Absolutely right," he said. "The only unconditional love is the
love you get from your pet dog." His voice got louder and more aggressive.
"Human love can never be trusted. People will always disappoint you, but
your dog will always love you, unconditionally. When you come home after a hard
day, your dog will greet you at the door, lick you and always accept you. Human
love is unpredictable, always changing, always with strings attached."

The man became increasingly passionate, to the point that he was almost
frothing at the mouth. 'Yes," he raved on, "humans can never be
trusted. The only love that is unconditional is the one from your pet." Clearly,
the issue touched a deep chord in this gentleman.
The rest of the class, however, was quite annoyed. People tried to silence him.
Some snickered, others laughed, while others got angry. One woman spoke out at
him, with a dismissive voice, "We didn't come to hear you talk about your
dog. We came to hear the Rabbi. Why don't you just shut up with this dog
nonsense. Stop raving like a lunatic."

I'll never forget the look in his eyes, as he glared at her and hissed with an
anguished, trembling voice: "You… You are so shallow…"

The entire class looked at me waiting, watching how I would respond. I could
have easily dismissed the individual. It would even have been possible to get a
good laugh at his expense. But I instantly remembered something that took place
many years ago, when I wore a younger (and slimmer) man's clothes.

A man came to see me and told me his life story, which included the horrible
abuse that his alcoholic father would subject him to. To avoid the blows of a
baseball bat, the young boy would run outside and sleep near the doghouse,
where he would be comforted by the love of his pet dog…

The man told me, "I learned love from… a dog. That was the first true love
I ever experienced."

I was utterly stunned. It was the first time I had ever heard about real abuse.
I just couldn't believe it. But I never forgot the story. So now, when this
gentleman was carrying on about the unconditional love of a dog, I said to
myself, "you never know where people find love. Never, ever judge anyone
especially when it comes to the emotional realm."

So I calmly said to the man at the class: "Listen, this week we're talking
about human love. We'll designate another time to discuss canine love."
Everyone was surprised that the man responded with respect, "Thank you. I
understand."

After the class, another attendee, slipped me a handwritten note, which I read
after I returned home. "I have been coming to your class for two
years," she wrote. "I have learned many things and been very
inspired. But tonight I learned the most important lesson of all: The respect
one must show to other people, no matter how strange they may behave. You have
healed me tonight from my greatest wound: The lack of trust in human
dignity."

A few months later, the gentleman called me as well, and said that he wants to
thank me for not dismissing him. "Your validation of me has given me
strength to deal with some very difficult challenges I am facing. Over the
years, I have always been dismissed as weird when I would strongly react, in my
own bizarre way, to issues around love. That night something changed. The fact
that you did not invalidate me, that you actually allowed me to be strange,
opened some significant doors. I now believe in some new possibilities."
~~~~~~~~~~~~~~~~~~~Source: Lightly edited by Yerachmiel Tilles from the article by Rabbi
Simon Jacobson on//meaningfullife.com.

The man
who should not have been Chief Rabbi even my non-religious friends knew this
guy was all about money and not Torah. From the article: In
some cases, Metzger allegedly received the funds while ensuring that his name
would not be registered as a beneficiary, in a bid to hide the source of the
funds, their location and the people who have a right to them. In one case, in
2011, Metzger referred a businessman who immigrated from Russia to the rabbi in
order to convert the man's son and daughter. After the conversion, the rabbi
received a total sum of $360,000, half of which he handed over to Metzger. http://www.ynetnews.com/articles/0,7340,L-4711179,00.html

In Israel
– Arabs in Ramla and the Arab triangle riot while in Haifa the Jews protest the
Arabs living there. Abu Abbas has brought us close to 1948 with tensions. Rocks
and small boulders on the road aka 443 that I took last week and plan to drive
this week.

Yesterday
there was an alarm of a terror attack at the Schem gate and a rocket from Syria
and more infiltration attempts from Gaza. A higher alert there and paratroopers
are now facing the Gazans. The attack at the Schem gate today and the bus
station attack films here: http://www.ynetnews.com/articles/0,7340,L-4711311,00.html

A review
of Thursday until 17:45 PM. In the morning two soldier girls thought they saw a
terrorist and an army officer fires in the air on the train to Nahariya. I had
to convince my wife two weeks in a row to travel road 443 to Yerushalayim.
Buses are empty as fear starts to rule the public. They do not know that (Tehillim
111:10)The fear of
the LORD is the beginning of wisdom (9:10, 1:7 Mishlei =
Proverbs) The Shin Bet was fed information that two Arabs on their way to the
center of Israel to do a terror act and they and their car was searched as
traffic halted for two hours.http://www.ynetnews.com/articles/0,7340,L-4711802,00.html